Stephen W. Hiemstra's Blog, page 142
November 1, 2020
Oración del Cordero
Por Stephen W. Hiemstra
Padre Celestial,
Te alabamos por el don de tu Espíritu Santo para guiar nuestros pensamientos y proteger nuestros corazones para que podamos ser más humildes en cada día que pasa.
Te alabamos por el ejemplo de Jesús de Nazaret que nos extendió shalom en medio del caos de nuestras vidas para que podamos extender shalom a quienes nos rodean.
Te alabamos por tu ejemplo de santidad para que podamos tener hambre y sed de nadie más que tú.
Confesamos que nuestros corazones y mentes están corrompidos con el pecado de este mundo; límpianos a través de la sangre del Cordero.
En el nombre precioso de Jesús, Amén.
Oración del Cordero
Ver también:
Gospel as Divine Template
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Sitio del autor: http://www.StephenWHiemstra.net,
Sitio del editor: http://www.T2Pneuma.com.
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October 30, 2020
Spiritual Links and Tensions
Do not think that I have come to abolish the Law or the Prophets;
I have not come to abolish them but to fulfill them. (Matt 5:17)
By Stephen W. Hiemstra
The subjective tensions in our spiritual life track the objective gaps in our inward, upward, and outward relationships, and are deeply rooted in the witness of the Old Testament. In the inward gap, which arises between who we were and the person that God created us to be, we find in allusions to the person of Moses. In the upward gap, which arises between us and God, we find in allusions to the character of God Himself. In the outward gap, which arises between us and those around us, we find allusions to the messianic prophecies of Isaiah. Together, these gaps and tensions suggest how Jesus intended Old Testament prophecy to be fulfilled.
Focusing on the inward gap, the first three Beatitudes:
Honored are the poor in spirit, for theirs is the kingdom of heaven. Honored are those who mourn, for they shall be comforted. Honored are the meek, for they shall inherit the earth. (Matt 5:3–5)
These Beatitudes focus on who we are and borrow their language, in part, from Isaiah 61:1. However, the influence goes further back to the attitude and person of Moses, as in: “Now the man Moses was very meek, more than all people who were on the face of the earth.” (Num 12:3). The dominant motif in these three Beatitudes—meekness or humility—is expressed by Moses whose overall spirituality is well-defined in the Books of the Law.
Focusing on the upward gap, the second three Beatitudes:
Honored are those who hunger and thirst for righteousness, for they shall be satisfied. Honored are the merciful, for they shall receive mercy. Honored are the pure in heart, for they shall see God. (Matt 5:6–8)
These Beatitudes focus on God and God’s core values expressed in Exodus 34:6:
The LORD passed before him and proclaimed, The LORD, the LORD, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness (Exod 34:6).
The repeated references to God’s character in the Old Testament, especially Jonah 4:2, highlight God’s mercy and Christ’s atoning work on the cross (1 Cor 15:3).
Focusing on the outward gap, the last three Beatitudes:
Honored are the peacemakers, for they shall be called sons of God. Honored are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven. Honored are you when others revile you and persecute you and utter all kinds of evil against you falsely on my account. (Matt 5:9–11)
These Beatitudes focus on what we do and draw us back to Isaiah 61:1:
The Spirit of the Lord GOD is upon me, because the LORD has anointed me to bring good news to the poor; he has sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to those who are bound; (Isa 61:1)
God’s sovereign work instituting shalom in a social context is unexpected—we do not expect to experience God’s presence in the context of persecution. Yet, even during persecution God is not only present, he is sovereignly at work to transform lives and to offer shalom, the heart of Christian spirituality.
The Beatitudes are a key to Jesus’ own spirituality. A complete spirituality needs to answer four important questions (Kreeft 2007, 6) The questions are: Who is God? (metaphysics); Who are we? (anthropology); How do we know? (epistemology); and What do we do about it? (ethics) The Beatitudes answer three of these four questions: Who is God? (God is merciful . . .); Who are we? (we are meek like Moses); and What do we do about it? (we offer shalom). Jesus’ resurrection answers the fourth question: How do we know? (because Christ rose from the dead).
Knowing that the Beatitudes are anchored in the Old Testament, not only highlights God’s immutable character traits in Exodus 34:6, it ties Christ’s divinity to them. The Beatitudes and their scriptural context assure that we do not shape Jesus into a likeness of our own image. This is why the early church focused intensely on the Beatitudes (Guelich 1982, 14) and why the Beatitudes deserve renewed study today.
References
Guelich, Robert. 1982. The Sermon on the Mount: A Foundation for Understanding. Dallas: Word Publishing.
Kreeft, Peter. 2007. The Philosophy of Jesus. South Bend, IN: Saint Augustine Press.
Spiritual Links and Tensions
Also see:
Preface to a Life in Tension
Other ways to engage online:
Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com
Newsletter: https://bit.ly/Plow_2020
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Enlaces Espirituales y Tensiones
No piensen que he venido para poner fin a la Ley o a los Profetas;
no he venido para poner fin, sino para cumplir. (Matt 5:17)
Por Stephen W. Hiemstra
Las tensiones subjetivas en nuestra vida espiritual rastrean las brechas objetivas en nuestras relaciones internas, ascendentes y externas, y están profundamente arraigadas en el testimonio del Antiguo Testamento.
En la brecha interna, que surge entre quienes éramos y la persona que Dios nos creó para ser, encontramos en las alusiones a la persona de Moises. En la brecha ascendente, que surge entre nosotros y Dios, encontramos en las alusiones al carácter de Dios mismo. En la brecha externa, que surge entre nosotros y quienes nos rodean, encontramos en las alusiones a las profecías mesiánicas de Isaías. Juntos, estas brechas y tensiones sugieren cómo Jesús pretendía que se cumpliera la profecía del Antiguo Testamento.
Centrándose en la brecha interna las tres primeras Bienaventuranzas:
Honrado (Felices) los pobres en espíritu, pues de ellos es el reino de los cielos. Honrado los que lloran, pues ellos serán consolados. Honradolos humildes, pues ellos heredarán la tierra. (Matt 5:3–5)
Estas Bienaventuranzas se centra en quien samos y toman prestado su lenguaje, en parte, de Isaías 61:1. Sin embargo, la influencia se remonta a la actitud y la persona de Moises, como en: “Moisés era un hombre muy humilde, más que cualquier otro hombre sobre la superficie de la tierra.” (Num 12:3) El motivo dominante en estas tres Bienaventuranzas—la mansedumbre o la humildad—lo expresa Moisés, cuya espiritualidad general está bien definida en los Libros de la Ley.
Centrándose en la brecha ascendente, las segundas tres Bienaventuranzas:
Honrado los que tienen hambre y sed de justicia, pues ellos serán saciados. Honrado los misericordiosos, pues ellos recibirán misericordia. Honrado los de limpio corazón, pues ellos verán a Dios. (Matt 5:6–8)
Estas Bienaventuranzas se centra en Dios y los valores centrales de Dios expresaron en Exodo 34:6:
El SEÑOR, el SEÑOR, Dios compasivo y clemente, lento para la ira y abundante en misericordia y verdad (fidelidad) (Exod 34:6).
Las referencias repetidas al carácter de Dios en el Antiguo Testamento, especialmente Jonás 4:2, resaltan la misericordia de Dios y la obra expiatoria de Cristo en la cruz (1 Cor 15: 3).
Centrándose en la brecha externas, las últimas tres Bienaventuranza.
Honrado los que procuran la paz, pues ellos serán llamados hijos de Dios. Honrado aquéllos que han sido perseguidos por causa de la justicia, pues de ellos es el reino de los cielos. Honrado serán cuando los insulten y persigan, y digan todo género de mal contra ustedes falsamente, por causa de Mí. (Matt 5:9–11)
Estas Bienaventuranzas se centran en lo que hacemos y nos llevan de regreso a Isaías 61:1:
El Espíritu del Señor DIOS está sobre mí, Porque me ha ungido el SEÑOR Para traer buenas nuevas a los afligidos. Me ha enviado para vendar a los quebrantados de corazón, Para proclamar libertad a los cautivos Y liberación a los prisioneros. (Isa 61:1)
El trabajo soberano de Dios instituyendo shalom en un contexto social es inesperado—no esperamos experimentar la presencia de Dios en el contexto de la persecución. Sin embargo, incluso durante la persecución Dios es no solo presente, pero es soberano de obrar a transformar vidas y a ofrecer shalom, el corazón de espiritualidad cristiana.
Las Bienaventuranzas son una clave para la propia espiritualidad de Jesús. Una espiritualidad completa necesita responder cuatro preguntas importantes (Kreeft 2007, 6). Las preguntas son: ¿Quien es Dios?(metafísica); ¿Quién somos? (antropología); ¿Como lo sabemos? (epistemología); y ¿Qué hacemos al respecto? (ética) Las Bienaventuranzas responden a tres de estas cuatro preguntas: ¿Quien es Dios? (Dios es misericordioso . . . ); ¿Quién somos? (Somos manso como Moisés); and ¿Qué hacemos al respecto? (Ofrecemos shalom). La resurrección de Jesús responde a la cuarenta pregunta: ¿Como lo sabemos? (Porque Cristo resucitó de los muertos).
Sabiendo que las Bienaventuranzas están ancladas en el Antiguo Testamento, no solo resalta los rasgos de carácter inmutables de Dios en Éxodo 34: 6, sino que une la divinidad de Cristo con ellos. Las Bienaventuranzas y su contexto bíblico aseguran que no formemos a Jesús a semejanza de nuestra propia imagen. Esta es la razón por la cual la iglesia primitiva se enfocó intensamente en las Bienaventuranzas (Guelich 1982, 14) y por qué las Bienaventuranzas merecen un estudio renovado hoy.
Referencias
Guelich, Robert. 1982. The Sermon on the Mount: A Foundation for Understanding. Dallas: Word Publishing.
Kreeft, Peter. 2007. The Philosophy of Jesus. South Bend, IN: Saint Augustine Press.
Enlaces Espirituales y Tensiones
Ver también:
Gospel as Divine Template
Otras formas de participar en línea:
Sitio del autor: http://www.StephenWHiemstra.net,
Sitio del editor: http://www.T2Pneuma.com.
Boletín informativo: https://bit.ly/Plow_2020
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October 27, 2020
Hyatt Promotes Authors’ Platforms
Michael Hyatt. 2012. Platform: Get Noticed in a Noisy World.
Nashville: Thomas Nelson.
Review by Stephen W. Hiemstra
My introduction this fall to social media evokes memories of my experience with survival camping as a Boy Scout. Survival camping tested your skill with the equipment, with problematic colleagues, and with hiking through rugged terrain. Social media likewise tests your knowledge of technologies, ability to communicate, and dealing with numerous uncertainties. In preparing for survival camping, I studied the Scout Fieldbook [1]. In preparing in social media, Michael Hyatt’s Platform is a great help.
Introduction
Hyatt is the former CEO of Thomas Nelson Publishers, celebrity author and speaker, and professional blogger. His professional focus is on leadership, productivity, social media, and publishing—all issues of personal interest. Hyatt came to my attention online when I observed him promoting John Maxwell’s Sometimes You Win; Sometimes You Learn among bloggers (New York: Center Street, 2013) [2]; at that point I knew that he was also a marketing professional. My curiosity about Hyatt led me to purchase Platform.
Hyatt’s basic thesis is that: “A good product does not stand on its own anymore. It is foundational, but it is not enough” (xvii). He defines a platform as: ”the thing you have to stand on to get heard” (xvi). A platform provides visibility, amplification, and connection (xviii). He writes: “This book is all about attracting [an] audience, turning on the brightest lights you can find, and building passionate loyalty so your audience stays with you through every line, every scene, every act” (xv).
Organization
Platform is divided into 5 parts: 1. start with wow, 2. prepare to launch, 3. build your home base, 4. Expand your reach, and 4. Engage your tribe. Before these parts is an introduction which declares that “All the world is a stage” (William Shakespeare; xv). After these parts are some helpful items: complying with FTC guidelines, post ideas for novelists, a list of online resources, notes, acknowledgments, a writer’s bio, an index, and contact information. Hyatt’s scope is comprehensive; his details are thoroughly researched.
In chapter 35 which focuses on generating more blog traffic, for example, Hyatt talks about how he was able to increase his traffic (measured by unique visitors) by 81.3 percent in a single month. After changing to a professional blog theme, he blogged more frequently; we wrote shorter sentences, paragraphs, and posts; he started optimizing his posts for search engines; and he became more engaged in comments (134). He then offers ten additional recommendations on increasing traffic, a focus most bloggers identify with.
Focus on Followers
What is interesting is that in chapter 36 he then argues that increasing traffic is the wrong focus. Focus instead, he says, on increasing the number of people who follow and promote your blog. Keep your best customers happy and they will keep you happy (137). Hyatt’s list of 7 strategies to grow your list of followers then makes it clear that he sweats the details. My favorite is suggestion 4: offer an incentive for subscribing. Hyatt’s incentive here is to offer a free copy of one of his e-books.
Assessment
Hyatt’s Platform is a helpful book and a good read. Authors, speakers, and other professionals in the public eye will want to take a look because the rules for success in professional life are evolving so rapidly. While many professionals will not be stepping up to a national platform like Hyatt, his advice should scale well to the local platform where most of us live. In my case, I have already given my blog a makeover and have developed a long to do list based on his advice. I suspect you will too.
Footnotes
[1] Boy Scouts of America. 1967. Fieldbook for Boys and Men. New Brunswick.
[2] In the interest of full disclosure, I received a free copy of Maxwell’s book in exchange for an online mention. I read the book and found it worthy of a review (http://bit.ly/1ktRxPI).
Hyatt Promotes Authors’ Platforms
Also see:
Books, Films, and Ministry
Other ways to engage online:
Author site: http://www.StephenWHiemstra.net,
Publisher site: http://www.T2Pneuma.com.
Newsletter: https://bit.ly/Plow_2020
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October 26, 2020
Priorities: Monday Monologues (podcast) October 26, 2020
Stephen W. Hiemstra 2020 (Ken Burtram Photography)By Stephen W. Hiemstra
This morning I will share a prayer and reflect on surprising priorities. After listening, please click here to take a brief listener survey (10 questions).
To listen, click on this link.
Hear the words; Walk the steps; Experience the joy!
Priorities: Monday Monologues (podcast) October 26, 2020
Also see:
Monday Monologue On March 26, 2018
Other ways to engage online:
Author site: http://www.StephenWHiemstra.net,
Publisher site: http://www.T2Pneuma.com.
Newsletter: https://bit.ly/Plow_2020
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October 25, 2020
Wholeness Prayer
By Stephen W. Hiemstra
Heavenly Father,
We praise you for your gift of salvation available to us through the death and resurrection of Jesus Christ, who, as our great high priest, transcends our weakness having been tempted as we are yet without sin (Heb 4:15). For out of Him, by means of Him, and into Him are all things created, sustained, and restored (Rom 11:36), for which we are grateful.
In the power of your Holy Spirit, work in us to complete our journey from isolation in our natural selves to the person that we were created to be, from isolation from others to persons able to offer hospitality to others, and from isolation from God to people of faith.
Enable us to follow the example of Jesus Christ who in life, in death, and in resurrection was merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness (Exod 34:6), even during persecution.
In Jesus’ name, Amen.
Wholeness Prayer
Also see:
Believer’s Prayer
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Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com.
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Oración de Totalidad
Por Stephen W. Hiemstra
Padre Celestial,
Te alabamos por tu regalo de salvación disponible a nosotros a través el muerte y Resurrección de Jesus Cristo, quien, como nuestro gran sumo sacerdote, trasciende nuestra debilidad habiendo sido tentado ya que todavía estamos sin pecado (Heb 4:15).
Porque de él, por él y para él están todas las cosas creadas, sostenidas y restauradas (Rom 11:36), por lo cual estamos agradecidos.
En el poder de su Espíritu Santo, trabaje en nosotros para completar nuestro viaje del aislamiento en nuestro ser natural a la persona para la que fuimos creados, del aislamiento de los demás a las personas capaces de ofrecer hospitalidad a los demás, y del aislamiento de Dios a gente de fe.
Permítanos seguir el ejemplo de Jesucristo, quien en la vida, en la muerte y en la resurrección fue misericordioso y amable, lento para la ira y abundante en amor y fidelidad constantes (Éxodo 34: 6), incluso durante la persecución.
En el nombre de Jesús Cristo, Amén.
Oración de Totalidad
Ver también:
Gospel as Divine Template
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Sitio del autor: http://www.StephenWHiemstra.net,
Sitio del editor: http://www.T2Pneuma.com.
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October 23, 2020
Surprising Priorities
For we do not have a high priest
who is unable to sympathize with our weaknesses,
but one who in every respect has been tempted as we are,
yet without sin. (Heb 4:15)
By Stephen W. Hiemstra
When Christ enters our lives, we begin the journey from our natural selves to the person that God created us to be. This journey transforms our self-image, our faith, and our relationships as we exchange acts of the flesh for fruits of the spirit (Gal 5:19–23). These transformations can be joyful as we grow in personal knowledge, in faith and in relationships; they can also involve painful losses because fundamental change is inherently difficult and losses must be individually grieved.
The change required in the journey of faith is often compared in the Bible with the challenges in marriage (e.g. Matt 9:15) The newly wed is almost always joyous at the initiation of marriage. Yet, the journey from me to we in the first years of marriage can also be challenging because old relationships with our parents, siblings, and spouses must transform into new ones.
The joys and challenges of marriage over those first few years inform the tensions we experience within ourselves, with God, and with others over a lifetime. The first three Beatitudes focus on tension with one’s self (humility, mourning, and meekness). The second three Beatitudes focus on tension with God (zeal, mercy, and holiness). The last three Beatitudes focus on tension with others (peacemaking, persecution, and being reviled).
What is most striking about the Beatitudes is that they reveal that Jesus honors humility, mourning, mercy, and peacemaking much more than we do.
Jesus honors the poor in spirit, the humble, which does not come naturally to us. We prefer naturally to build physical strength, self-esteem, assertiveness, and influence over others. Only through the power of the Holy Spirit are we able to grow in humility and to see it mature into the character trait of meekness.
Jesus honors mourning. We do not naturally mourn over the sin in our lives and mourning is the only emotion among the Beatitudes. Other emotions are closer to our hearts and we seek comfort, not transformation. Yet, it is when we pour out our hearts in mourning that we turn to God. This may be why the Apostle Paul admonishes us to: “Gócense con los que se gozan y lloren con los que lloran.” (Rom 12:15)
Jesus honors mercy. Mercy is one of God’s core values (Exod 34:6) and it lies at the heart of Christ’s atoning work on the cross. We see God’s love primarily through the lens of His mercy. Mercy is hard for us to ask for and even harder to give which is why we see the hand of God at work in the simple act of forgiveness.
Jesus honors peacemaking—shalom. Shalom forces us to step outside our comfort zone perhaps more than any other Beatitude. It is because by extending peace in all of our relationships we deny ourselves and emulate Christ. Peacemakers must abdicate their privileges, take up the cross daily, dwell in solidarity with all people, and practice sacrificial hospitality.
Jesus’ priorities are clearly not our own and they explain Jesus’ focus on our transformation, not just in the next life, but in this one. How we live and how we die matters in the kingdom of God. We know this, not only because of Jesus’ life, death, and resurrection (Phil 3:10-11), but also because Stephen and ten of the twelve apostles followed Jesus’ example and became martyrs for the faith.
Jesus’ example poses a paradox when he admonishes us to treat persecution as a teachable and redemptive moment: “amen a sus enemigos y oren por los que los persiguen.” (Matt 5:44) The power of love is revealed when it is unexpected and unearned. We see this power in Christ’s words on the cross: “Padre, perdónalos, porque no saben lo que hacen.” (Luke 23:34) It is through Christ’s atoning sacrifice on the cross that we are reconciled with God and experience the depths of his love.
Jesus’ priorities are not naturally our own, but he admonishes us to embrace the Beatitudes and the creative tension that they engender.
Surprising Priorities
Also see:
Preface to a Life in Tension
Other ways to engage online:
Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com
Newsletter: https://bit.ly/Plow_2020
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Prioridades Sorprendentes
Porque no tenemos un Sumo Sacerdote que no pueda compadecerse de nuestras flaquezas,
sino Uno que ha sido tentado en todo como nosotros, pero sin pecado.
(Heb 4:15)
Por Stephen W. Hiemstra
Cuando Cristo entra en nuestras vidas, comenzamos el viaje desde nuestro ser natural hasta la persona que Dios nos creó para ser. Este viaje transforma nuestra autoimagen, nuestra fe, y nuestras relaciones al intercambiar los actos de la carne por los frutos del espíritu (Gal 5:19–23). Estas transformaciones pueden ser alegres a medida que crecemos en conocimiento personal, en fe y en relaciones; también pueden implicar pérdidas dolorosas porque el cambio fundamental es intrínsecamente difícil y las pérdidas deben sufrir individualmente.
Los cambios requieren en el viaje de fe se comparan frecuentemente en la Biblia con los desafíos en el matrimonio (e.g. Matt 9:15). El recién casado es casi siempre alegre al inicio del matrimonio. Sin embargo, el viaje de mí a nosotros en los primeros años de matrimonio también puede ser un desafío porque las viejas relaciones con nuestros padres, hermanos y cónyuges deben transformarse en nuevas.
Las alegrías y los desafíos del matrimonio durante esos primeros años informan las tensiones que experimentamos dentro de nosotros mismos, con Dios y con los demás a lo largo de la vida. Las primeras tres Bienaventuranzas se centran en la tensión con uno mismo (humildad, duelo y mansedumbre). Las segundas tres Bienaventuranzas se centran en la tensión con Dios (celo, misericordia, y santidad). Las últimas tres Bienaventuranzas se centran en la tensión con los demás (hacer paz, persecución, ser vilipendiado).
Lo más sorprendente de las Bienaventuranzas es que revelan que Jesús honra la humildad, el duelo, la misericordia y la hacer de la paz mucho más que nosotros.
Jesús honra los pobres en espíritu, a los humildes, lo cual no viene naturalmente por nosotros. Preferimos naturalmente desarrollar fuerza física, autoestima, asertividad e influencia sobre los demás. Solo a través del poder del Espíritu Santo podemos crecer en humildad y verlo madurar en el rasgo de carácter de la mansedumbre.
Jesús honra el luto. Naturalmente, no lloramos por el pecado en nuestras vidas y el duelo es la única emoción entre las Bienaventuranzas. Otras emociones están más cerca de nuestros corazones y buscamos consuelo, no transformación. Sin embargo, es cuando derramamos nuestros corazones en duelo que recurrimos a Dios. Eso es tal vez la razón que el apóstol Pablo nos exhorta a: “Gócense con los que se gozan y lloren con los que lloran.” (Rom 12:15)
Jesús honra la misericordia. La misericordia es uno de los valores centrales de Dios (Exod 34:6) y se encuentra en el corazón de la obra expiatoria de Cristo en la cruz. Vemos el amor de Dios principalmente a través del lente de su misericordia. Es difícil para nosotros pedir misericordia y aún más difícil de dar, por eso vemos la mano de Dios obrando en el simple acto de perdón.
Jesús honra los pacificadores—shalom. Shalom nos obliga a salir de nuestra zona de confort tal vez más que cualquier otra bienaventuranza. Es porque al extender la paz en todas nuestras relaciones nos negamos a nosotros mismos y emulamos a Cristo. Los pacificadores deben abdicar de sus privilegios, tomar la cruz todos los días, vivir en solidaridad con todas las personas y practicar la hospitalidad sacrificial.
Las prioridades de Jesús claramente no son nuestras y explican el enfoque de Jesús en nuestra transformación, no solo en la próxima vida, sino en esta. Cómo vivimos y cómo morimos importa en el reino de Dios. Lo sabemos, no solo porque de la vida, muerte, y resurrección (Phil 3:10-11), pero también porque Esteban y diez de los doce de los apóstoles siguieron el ejemplo de Jesús y se convirtieron en mártires por la fe.
El ejemplo de Jesús plantea una paradoja cuando nos exhorta a tratar la persecución como un momento de enseñanza y redentor: “amen a sus enemigos y oren por los que los persiguen.” (Matt 5:44) El poder del amor se revela cuando es inesperado y no se gana. Vemos este poder en las palabras de Cristo en la cruz: “Padre, perdónalos, porque no saben lo que hacen.” (Luke 23:34) Es a través del sacrificio expiatorio de Cristo en a la cruz que nos reconciliamos con Dios y experimentamos las profundidades de su amor.
Las prioridades de Cristo no son naturalmente nuestras, pero nos exhorta a abrazar las Bienaventuranzas y la tensión creativa que engandan.
Prioridades Sorprendente
Ver también:
Gospel as Divine Template
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Sitio del autor: http://www.StephenWHiemstra.net,
Sitio del editor: http://www.T2Pneuma.com.
Boletín informativo: https://bit.ly/Plow_2020
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October 20, 2020
Lowry Preaches the Gospel
Eugene L. Lowry. 2001. The Homiletical Plot: The Sermon as Narrative Art Form
(Orig pub 1980). Louisville: Westminster John Knox Press.
Review by Stephen W. Hiemstra
In Greek, John’s Gospel begins: Εν ἀρχῇ ἦν ὁ λόγος (John 1:1 BNT). The English translation reads: in the beginning was the word. By contrast, Spanish follows the Vulgate and translates λόγος, not as a noun, but as a verb: in the beginning was the verb. This translation is generally interesting because Hebrew is a verb-based language which makes it easier to tell a story. It is specifically interesting because Jerome observes John’s choice of Εν ἀρχῇ mirrors Genesis 1:1 reminding his reader of the creation account. Creative work requires creative words–action verbs, not passive nouns.
In The Homiletical Plot, Eugene Lowry likewise sees a sermon as a narrative event rather than as a content transmittal (12, 90-91). The narrative event discovers content and meaning rather than merely reporting it. Lowry explains: the sermon is a bridging event in time, moving from itch to scratch, from issue to answer, from conflict to resolution, from ambiguity to closure born of the gospel (118). Motion, not information, drives the sermon.
For Lowry, the sermon does not so much tell a story as adopt a narrative structure. He outlines this structure in five moves: (1) upsetting the equilibrium, (2) analyzing the discrepancy, (3) disclosing the clue to resolution, (4) experiencing the gospel, and (5) anticipating the consequences (26). Lowry’s craft is displayed in how well he unpacks these five moves.
In the first move of the sermon, for example, the preacher upsets the equilibrium by introducing dramatic tension, conflict, or ambiguity. Lowry’s illustrates this move with the dilemma presented in the film High Noon (1952). In the film, tension arises as the marshal has promised his pacifist fiancée to retire only to discover that a band of desperados just released from prison have vowed to take revenge on his town. Here is the dilemma: if the marshal retires with his fiancée, he is a coward; if he stays, he breaks his promise (57). The backstory on the film is that only a decade earlier a pacifist America had sat on the sidelines in the early stages of World War II. Just like the film helped Americans relive their dilemma, Lowry’s sermon strives to help the congregation feel the tension.
Eugene Lowry is the William K. McEvaney Emeritus Professor of Preaching at Saint Paul School of Theology of Kansas City. This printing commemorates the 20th anniversary of the publication of The Homiletical Plot. The forward is written by Fred Craddock, another well-known homiletics professor and author. The book itself divides into three sections—the sermon as narrative, the stages of the homiletical plot, and other considerations. These sections are preceded by an introduction and followed by an afterword which reflects on how things might have changed over preceding 20 years.
Lowry’s The Homiletical Plot is a short book and a good read. Why is an average Christian interested in reading a preaching (homiletics) text? Because the Word of God is meant to be read out loud, the gospel itself lies within the ambiguity and tension of the narrative event. That makes homiletics a key to biblical interpretation. Consequently, Lowry’s book is more than just another preaching text and is worthy of careful reading.
Lowry Preaches the Gospel
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